Relevant bibliographies by topics / Slavic demonology

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Academic literature on the topic 'Slavic demonology'

Author: Grafiati
Published: 24 April 2022
Last updated: 30 July 2025

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Journal articles on the topic "Slavic demonology"

1

Góra, Barbara. "Demonologia słowiańska Jana Wagilewicza. Przyczynek do badań nad niewydanym dziełem XIX-wiecznej etnografii." Przegląd Wschodnioeuropejski 16, no. 1 (2025): 207–18. https://doi.org/10.31648/pw.11459.

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The article is a preliminary discussion of Slavic Demonology by Jan Wagilewicz (1811-1866), a prominent 19th-century Galician researcher of the Slavic past. Despite its scholarly significance, this work remains unpublished and largely unrecognized. The author of the article presents a literature review, Wagilewicz’s manuscripts and publications on demonological topics, and later issues with identifying some of these texts. Furthermore, she discusses examples where Adam Mickiewicz incorporated Wagilewicz’s published works into lectures at the Collège de France, as well as Oskar Kolberg’s use in
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2

Vinogradova, Ludmila. "Carpathian Ukrainian Folk Demonology. Part 2. Beliefs About the Devil, Sorcerers and Witches." Slavianovedenie, no. 6 (2022): 85. http://dx.doi.org/10.31857/s0869544x0023503-6.

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The article is a short version of one of chapter of the collective monograph on folk demonology of all Slavic peoples, which is currently being worked on by the staff of the Department of Ethnolinguistics and Folklore of the Institute of Slavic Studies of the Russian Academy of Sciences. The aim of the project is a systematic description according to a unified scheme of the entire rang of the most famous demonological images and the establishment of their regional specificity in order to obtain comparable data for further research on comparative Slavic mythology. In the first part of this arti
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3

Vinogradova, Ludmila. "Carpathian Ukrainian Folk Demonology. Part 1. Natural and Domestic Spirits; Souls of Deceased People; Images-Personifications." Slavianovedenie, no. 4 (2022): 97. http://dx.doi.org/10.31857/s0869544x0021162-1.

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The article is a short version of one of the sections of the future collective monograph on folk demonology of all Slavic peoples, which is currently being worked on by the staff of the Department of Etnolinguistics and Folklore of the Institute of Slavic Studies of Russian Academy of Sciences. The aim of the project is a systematic description according to a unified scheme of the entire circle of the most famous demonological images and the establishment of their regional specificity in order to obtain comparable data for further research on comparative Slavic demonology. This work is devoted
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4

Valentsova, Marina, and Ludmila Vinogradova. "Folk Carpathian-Ukrainian demonology: motivational-functional research method." Journal of Ethnology and Culturology 29 (August 2021): 44–52. http://dx.doi.org/10.52603/rec.2021.29.06.

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The traditional way of describing and researching national demonological systems is the character approach. The article attempts to substantiate another possibility of studying Slavic demonology – through the concept of a mythological motive. The motive is understood as a semantic predicate of demonological narratives of various kinds, the minimal meaningful unit of plot composition (including motives-actions, motives-situations, motives-descriptions etc.). The composition of motives in each mythological tradition is unique and can be used to understand the mentality of the people, their way o
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5

Gura, Aleksandr. "Sorbian-Eastern Slavic Parallels from the Field of Folk Demonology." Slavic World in the Third Millennium 17, no. 1-2 (2022): 72–93. http://dx.doi.org/10.31168/2412-6446.2022.17.1-2.05.

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This article examines the demonological beliefs of the Lusatians that correspond with beliefs among the Eastern Slavs. In the East Slavic region, there is a chain of related beliefs all the way to the Russian North-West. This is a chain of archaic areas: Carpathian, Polesie, and Belarusian-West Russian. One such Lusatian-North Russian parallel is demonstrated by the image of Lady Midday (Noonwraith, Noon Witch). Among the Lusatians and Russians, this female mythological character has a number of common features, and some of the similarities noted four hundred years ago by the Dutch scientist M
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6

Dolgikh, Julia Anatol’evna. "WHY THE LESHY HAS THE GOAT’S FEET: TRACES OF ANTIQUITY IN THE TREATMENT OF THE FOLKLORE CHARACTERS IN THE RUSSIAN LITERATURE OF THE LATE 18TH — EARLY 19TH CENTURY." Russkaya Literatura 1 (2025): 40–46. https://doi.org/10.31860/0131-6095-2025-1-40-46.

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The article deals with the influence of the Antiquity reminiscences on the Russian literary demonology of the late 18th — early 19th century, using the leshy stories as the case study. Because of the general cultural orientation towards the mythological system of the Antiquity, the Slavic leshy was associated with the antique satyr and looked like one in the works of art. The late 18th century interest in the national mythology gave rise to ethnographic research, as well as to the composition of the lexicons of Slavic superstitions, describing the characters of the Russian folklore. Still, in
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7

Gura, Aleksander. "Folk demonology of Podlasie (based on own materials)." Slavic Almanac 2022, no. 3-4 (2022): 225–48. http://dx.doi.org/10.31168/2073-5731.2022.3-4.2.05.

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The article publishes field material on the folk demonology of Podlasie, collected by the author in 1990, 1993, and 2017. Mythological characters are described with functions typical for the spirits of the house and barn: weasel as the patron of cattle, “zmora”, braiding the mane of horses and strangling the sleeping ones. The brownie demon-enricher has a number of similarities with the West Slavic flying fiery serpent. The territory of Podlasie is the western periphery of the East Slavic distribution area of rusalky and the southern periphery of the distribution area of Lithuanian “laumė” (“
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8

Valentsova, Marina. "Folk Demonology of the Czechs (Ethnolinguistic Aspect)." Slavianovedenie, no. 6 (2022): 66. http://dx.doi.org/10.31857/s0869544x0023272-2.

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The article gives an ethnolinguistic overview of the Czech-Moravian-Silesian system of demonological characters, including their dialect names, accompanied, if necessary, by an etymological comment. The article characterizes (first of all, functionally), natural demons (divoženki, hejkadla and other forest spirits; field spirits – režná žena, žitná baba, pražnec, etc.; atmospheric dragons and warlocks, spirits of the wind; water demon vodník or hastrman; poludnice, nočnice, klekanice and other spirits of time; spirits of mountains and earth), household spirits-patrons, including the snake-gosp
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9

Veaceslav, DOLGOV. "ELEMENTS OF THE PAGAN CODE IN THE POETICS OF GUZEL YAKHINA'S NOVEL "ZULEIKHA OPENS HER EYES"." Limbaj si context / Speech and Context International Journal of Linguistics, Semiotics and Literary Science 2/2017, no. IX (2021): 53–64. https://doi.org/10.5281/zenodo.5153440.

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<em>The present article is based on the thesis emphasizing the significance of the Slavic pagan mentality, elements of the pagan worldview and folk demonology in the poetics of Guzel Yakhina&rsquo;s novel &ndash; &ldquo;Zuleikha Opens Her Eyes&rdquo;</em>[1]<em>. The analysis reveals the levels of poetics specifying the elements of the pagan code, presenting their content and determining their artistic role.</em> &nbsp; [1]The novel is translated into English by Lisa C. Hayden, bearing the title &ldquo;Zuleikha&rdquo;.
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10

Valentsova, Marina M. "The Interaction of Slavic Traditions in the Eastern Carpathians (On the Material of Demonological Vocabulary)." Slavic World in the Third Millennium 15, no. 3-4 (2020): 145–59. http://dx.doi.org/10.31168/2412-6446.2020.15.3-4.10.

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Slavic–non-Slavic contacts in the Carpathian region have long attracted the attention of researchers. Less attention has been paid to the interaction between different Slavic traditions. The difficulties of studying closely related traditions are obvious. At the same time, understanding of the convergent processes between them, the direction of cultural borrowing, etc., can provide additional information on the history of the studied peoples and the development of their languages. The analysis of demonyms allows us to draw preliminary conclusions about the processes of interference and cultura
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Books on the topic "Slavic demonology"

1

Váňa, Zdeněk. Mythologie und Götterwelt der slawischen Völker: Die geistigen Impulse Ost-Europas. Urachhaus, 1992.

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2

Váňa, Zdeněk. Svět slovanských bohů a démonů. Panorama, 1990.

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3

Vinogradova, L. N. Narodnai︠a︡ demonologii︠a︡ i mifo-ritualʹnai︠a︡ tradit︠s︡ii︠a︡ slavi︠a︡n. "Indrik", 2000.

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Stetsi︠u︡k, Vadym. Viĭ: Doslidzhenni︠a︡ mifolohichnykh dzhrel pokhodzhenni︠a︡ obrazu. Liha-Pres, 2000.

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5

Ken, V. D. Predstavlenii︠a︡ vostochnykh slavi︠a︡n o nechistoĭ sile i kontaktakh s neĭ: Materialy polevoĭ i arkhivnoĭ kollekt︠s︡ii L.M. Ivlevoĭ. Peterburgskoe vostokovedenie, 2004.

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6

Cherepanova, O. A. Mifologicheskie rasskazy i legendy Russkogo Severa. Izd-vo S.-Peterburgskogo un-ta, 1996.

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7

Khramova, N. B., та I︠U︡ M. Shevarenkova. Mifologicheskie rasskazy i poverʹi︠a︡ Nizhegorodskogo Povolzhi︠a︡. "Tropa Troi︠a︡nova", 2007.

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8

Kozarov, Kiro. Rusalii. K. Kozarov, 2010.

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9

Bogumil. Kniga oberegov. Optima-Press, 2006.

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10

Vinogradova, L. N. Narodnai︠a︡ demonologii︠a︡ polesʹi︠a︡: Publikat︠s︡ii︠a︡ tekstov v zapisi︠a︡kh 80-90-kh godov XX veka. I︠A︡zyki slavi︠a︡nskoĭ kulʹtury, 2010.

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Book chapters on the topic "Slavic demonology"

1

Pacholczyk, Pola. "Prasłowiański rodowód Konrada." In Slavica Iuvenum XXIV. University of Ostrava, 2023. http://dx.doi.org/10.15452/slavicaiuvenum.xxiv.33.

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This article aims to indicate the traces of Proto-Slavic identity of the main character of Adam Mickiewicz’s Dziady. The analysis of individual fragments of the play, based mainly on juxtaposing them with folk demonology and poet’s fascinations, made it possible to reconstruct Gustaw-Konrad first as a ghost-vampire, and then as an indeterminate hero who did not forget about his past.
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2

Nikolaev, Sergei, and Marfa Tolstaya. "Dialectal texts from Russkaya Mokraya (Transcarpathia, Ukraine). 2. Family rituals; mythological stories." In Studies of Slavic Dialectology 24. Institute of Slavic Studies, Russian Academy of Sciences, 2023. http://dx.doi.org/10.31168/2618-8589.2023.24.17.

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The Transcarpathian village of Russkaya Mokraya is located in the historic Northern Maramorosh and has been known since the 17th century. The published texts were recorded during an expedition of the Institute of Slavic Studies in 1995 from one informant and contain answers to questions and stories about traditional folk culture — family, calendar, and household rituals, mythological perception of nature, folk demonology, and medicine. The phonetics of the Russkaya Mokraya dialect is briefly characterized in the first part of the publication in the last issue of the series. The texts are of co
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